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The Path of Arhat : A Religious Democracy
It is proper to bear in mind that attachment is not 'love'. Pure love has no attachments. The root verb of the word *Moha' is 'Muh' ( to fascinate ). So the noun ‘Moha' means 'fascination' while the Sainsksta equivalent of the word love is ( Prema ). Thus the connotations of the words 'Moha' and 'Prema' are entirely different. 'Prema’ ( love ) has no strings and no infatuation. 'Moha' has both. If infatuation or attachment for a master like Mahāvīra prevents the progress of soul, what to talk of our infatuations for our worldly relations and material possessions.
Ayus -- The word 'Ayusya' means duration of life. This Karma determines the period of longevity of every lifc. One has to live till the duration of that period is over. They are divided into four.
Nama -- The word 'Náma' means name or designation. This Karma determines the type of body and physical qualities which a Jiva possesses in a particular life. Physical personality and qualities are determined by these karmas. They are of one hundred and three types.
Gotra -- This Karma determines the type of the family in which the self is born. One's birth in a particular family of humans or other creations is determined by the Gotrakarmas which he has acquired. These Gotra-karmas are of two types, namely, favourable and unfavourable surroundings.
Antara ya - The word means obstructions. In life we find some persons getting unexpected obstructions of various types which cannot have any rational explanations from the known facts and circumstances. A layman would call them accidental. They arc, however, not decidental, but are the result of past karmas wherein the self has been responsible for causing similar obstructions. This Karma is of five types.
This, in short, is the description of eight main karmas, Out of them first four are of striking or obstructive nature and are termed 'Ghati' (means striking ) because they come
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